Lauda et laetare Sing Praise and Be Glad Alius sermo de Adventu Another Sermon on Advent Zacharias 2:10 Zechariah 2:10 Lauda et laetare, filia Sion, quia ecce ego venio et habitabo in medio tui, ait Dominus. Sing praise and be glad, daughter of Zion, for behold, I come and I will dwell in your midst, says the Lord. Sermo Sermon Sicut dicit beatus Bernardus, ardorem desiderii patrum expectantium Christi adventum frequentissime cogitans, confundar in memet ipso. Qui enim considerat suspiria postulantium, desideria expectantium, gaudia praedicantium Salvatoris adventum, satis potest advertere tepiditatem propriam de beneficio iam percepto ex eius adventu. It is as St. Bernard says: while I often think of the burning desire of the fathers who expected Christ’s coming, I feel shame in myself. For someone who considers the sighs of those who were imploring, the desires of those who were expectant, and the joy of those who announced the coming of the Savior, can well become aware of his own tepidity in respect of the benefit already received that proceeds from his coming (cf. Rev 1:7, 3:16). Hunc adventum postulabat Isaias cum frequenti suspirio, Isaie XVI: emitte agnum, Domine etc. Et alibi: utinam disrumperes caelos etc. Expectabat Ieremias cum multo desiderio: novum faciet Dominus super terram etc., XXXI. Praedicabat Zacharias cum ingenti gaudio sicut patet verbo praemisso. Isaiah implored this coming with a frequent sigh, in Isaiah 16:1 (Vg): send out the lamb, Lord, the ruler of the world, and elsewhere: O may you rend your heavens and come down (Isa 64:1). Jeremiah expected him with great desire: the Lord will make something new upon the earth: a woman will encompass a man (Jer 31:22). Zechariah preached with tremendous joy, as is clear from the saying mentioned at the beginning. In quo propheta tria facit. Here the prophet does three things: Primo ostendit affectum sanctorum patrum praecedentium Salvatoris adventum, iugiter laudibus eius insistentem, ibi: lauda et laetare, filia Sion. First, he shows the affection of the holy fathers who preceded the coming of the Savior, continually persisting in their praises of him, where he says: sing praise and be glad, daughter of Zion. Secundo, ipsum Dei Filium de caelis descendentem: ecce ego venio. Second, the Son of God himself coming down from the heavens: behold, I come. Tertio, ipsum in humana carne humiliter apparentem: et habitabo in medio tui. Third, him humbly appearing in human flesh: and I will dwell in your midst. 1. Primo ergo ostenditur adventus iocunditas quam ostendit geminata laetitia et perfecta. Circa quod nota quod ad perfectam laetitiam requiruntur tria. 1. So, first the joyfulness of the coming is presented, which is shown by a double and perfect gladness (cf. John 15:11). Note, in view of this, that three things are required for a perfect gladness. Primo quod mens elevetur ad divinum beneficium, et hoc notatur cum dicitur: filia Sion. First, that the mind is elevated to a divine benefit; this is mentioned where it says: daughter of Zion. Secundo ut affectus dilatetur per spirituale gaudium, quod notatur ibi: laetare. Second, that the affection is enlarged by spiritual joy, which is mentioned where it says: be glad. Tertio ut lingua excitetur ad divinae laudis praeconium, ibi: lauda. Third, that the tongue is excited to the favorable gift of the divine praise, where it says: sing praise. Si enim consideres diligenter divina beneficia, tunc eris filia Sion; si exultando decantes et collaudes divinaa laudis praeconia, tunc erit perfectum gaudium; si ex hac consideratione nascitur spiritualis laetitia, tunc laetaberis filia Sion, quod praecepit propheta dicens: lauda et laetare, filia Sion. For if you carefully consider the divine benefits, then you will be a daughter of Zion; if you sing of the divine announcements in exultation, and praise them in thanksgiving with delight, your joy will be perfect; if spiritual gladness is born from this consideration, you will rejoice, daughter of Zion. And this is what the prophet taught, saying: sing praise and be glad, daughter of Zion. 1.1. Primo ergo ad perfectam laetitiam requiritur quod mens elevetur ad divinum beneficium, quod notatur cum dicitur: filia Sion. Sion enim interpretatur ‘specula’ et ubique spiritualiter intellecta significat animam contemplantis. Homo enim <. . .> transivit ut adventum Domini sui per praedicationem nuntiaret; Isaiae LII: quam pulchri super montes pedes annuntiantis et praedicantis pacem, et post: dicentis Sion: regnabit Dominus Deus tuus. Talis enim meretur audire divinam praedicationem qui non vult nisi de Christo et cum Christo confabulationem habere. 1.1. So, first, for perfect gladness it is required that the mind be elevated to a divine benefit, which is mentioned when it is said: daughter of Zion. Zion, after all, is interpreted as “watchtower” (cf. Isa 21:8), and, understood in a spiritual way, she always signifies the soul of someone who is contemplating (cf. Ps 130:6). For a man <. . .> came in order to announce the coming of his Lord by means of preaching, as we read in Isaiah 52:7: how beautiful upon the mountains the feet of the ones who announce and preach peace; and then: of the one who says to Zion: the Lord your God will reign. For such a person deserves to hear the divine preaching who does not want but to become conversant from Christ and with Christ (cf. 1 John 1:3). Ideo Dominus in Mathaei XXI et Zachariae IX: dicite filiae Sion, id est animae ad Dei beneficium contemplandum per meditationem suspensae: rex tuus tibi venit. Illi, inquam, dicite, qui desiderat audire sui adventus gaudium propter consolationem. Isaias: gaude et laetare, Sion, quia de medio gentium Salvator tuus adveniet. Secundum enim quod dicit beatus Bernardus: dilatata est divina consolatio quae non datur admittentibus alienam. Tales sunt filiae Sion, et ideo dicitur eis et promittitur sui adventus aspectus per contemplationem. Zachariae IX: exulta satis, filia Sion. Therefore the Lord says in Matthew 21:5 and Zechariah 9:9: say to the daughter of Zion, that is, to the soul that tends towards contemplating the benefits of God through meditation: your king is coming for you. I interpret this as: tell that person who desires to hear the joy of his coming because of the consolation it brings. Isaiah says: rejoice and be glad, (Lam 4:21) Zion, because your Savior will come (Isa 62:11) from the midst of the nations (Ezek 5:5). For, according to what St. Bernard says: the divine consolation is enlarged, but it is not given to those who admit someone else’s consolation. Such are the daughters of Zion, and therefore the sight of his coming through contemplation is announced and promised to them. Zechariah 9:9 says: exult greatly, daughter of Zion. Cantici III: egredimini, filiae Sion, et videte etc. Egredimini, a sordibus vitiorum, et estote filiae Sion, per contemplationem supernorum, et sic videre poteris regem Salomonem, id est angelorum Dominum, in diademate quo coronavit eum mater sua, id est in humanitate de Iudaica progenie sumpta, secundum Glossam. And Song of Songs 3:11 reads: go out, daughters of Zion, and see King Solomon; look upon the crown with which his mother has crowned him. Go out, from the rags of vices (cf. Eph 4:21–31), and be daughters of Zion, through contemplation of the things that are above, and thus you will be able to see King Solomon, meaning the Lord of the angels (cf. Heb 1:5), in the crown with which his mother has crowned him, that is, according to a gloss, in the humanity (cf. Ps 8:6) assumed from Judah’s posterity (Heb 7:14, 8:8). 1.2. Secundo ad perfectam laetitiam oportet ut affectus dilatetur per spirituale gaudium, quod notatur ibi: laetare. 1.2. Second, for perfect gladness it is required that the affection be enlarged by a spiritual joy, which is mentioned where it says: be glad. 1.2.1. Merito autem exultare debet anima fidelis, imo humana natura tota debet affluere copia spiritualium gaudiorum, dum videt se copulatam divino consortio. Illa enim quae fuerat quondam deserta et invia propter ariditatem gratiae caelestis, nunc facta est florens et germinans cum assumpta est a Filio Dei in unitate suppositi. Isaiae XXXV: laetabitur deserta et invia et exultabit solitudo et florebit quasi lilium, germinans germinabit, et exultabit laetabunda et laudans; et sequitur: gloria Libani data est ei. Et alibi dicitur in Isaiae II: non vocaberis ultra derelicta. 1.2.1. Well, justly a faithful soul ought to exult, indeed the whole human nature ought to overflow with a richness of spiritual joys, as it sees itself united with the divine partner. For she who was once a wilderness and impassable (Ps 63:2, Isa 35:1) because of the aridity in regard to the heavenly grace, is now made flourishing and sprouting, because she is assumed by the Son of God in the unity of supposit. Isaiah 35:1 reads: the wilderness and the impassable will be glad, and the desert will exult and flourish like a lily, produce abundantly, and exult full of gladness and singing praise. And he proceeds: the glory of Lebanon is given to her (Isa 35:1–2). And elsewhere it is said, in Isaiah 2: you will not be called ‘the abandoned’ any more (Isa 62:4). 1.2.2. Item dum sentit se ordinatam sanctorum collegio. Quae enim quondam reputabatur <digna> infernorum consortio, nunc deputata est angelorum collegio; unde Abacuc ultimo: ego autem in Deo gaudebo et exultabo etc. 1.2.2. Furthermore, at the same time she experiences that she is placed in the community of the holy ones. For the soul that was counted once upon a time among the company of the ones from hell (cf. 2 Pet 2:4), is now reckoned among the company of the angels (Eph 2:19). Thus it says in the last chapter of Habakkuk (3:18): yet I will rejoice in God and I will exult in God my Jesus. Nunc veniunt homines in Sion laudantes, sicut praedictum fuerat Isaiae XXXV: laetitia sempiterna <super> capita eorum. Psalmista: laetatus sum in hiis quae dicta sunt mihi etc. Now the people enter Zion singing praise, as it was foretold in Isaiah 35:10: everlasting gladness upon their heads. And the psalmist says: I am glad because of these things that are said to me: we will enter the house of the Lord (Ps 122:1). 1.2.3. Item dum se sentit roboratam caelesti auxilio. Olim in tota humana natura fuit tristitia propter defectum gratiae, propter clausuram ianuae, propter oppressionem captivitatis antiquae. 1.2.3. Furthermore, at the same time she experiences the strength of the heavenly help. Once there was a sadness in the whole human nature because of a lack of grace, because the door was closed (cf. Acts 14:27), because of the oppression of the ancient captivity (cf. Acts 10:38, Luke 4:18). Nunc autem diffusa est divina gratia quia repleti sunt omnes Spiritu Sancto, Actuum II et IIII. But now the divine grace is poured out, since all are filled with the Holy Spirit, as we read in Acts 2:4 and 4:31. Aperta est caelestis ianua; Apocalipsis: vidi ostium apertum in caelo. The heavenly door is opened, as it is said in Revelation 4:1: I have seen the gate opened in heaven. Oppressa est potestas diabolica, in Iohanne: princeps mundi huius eicietur foras. Apocalipsis XII: proiectus est accusator fratrum nostrorum etc.; et infra: laetamini, caeli, et qui habitatis in eis. The power of the devil is repelled, as it is said in John 12:31: the ruler of this world is thrown out. And Revelation 12:10: now the salvation, the strength, and the reign of our God has come and the authority of his Christ, because the accuser of our brothers is cast out who accused them before our God day and night, and further on [verse 12]: rejoice, heavens and you who dwell in them. Hoc praevisum fuit Isaiae IX: laetabuntur coram te sicut qui laetantur in messe etc. This was foreseen, as we read in Isaiah 9:3: they will rejoice before you as those who rejoice in harvest time, as those who exult when they divide the booty. 1.3. Tertio oportet ad perfectam laetitiam ut lingua excitetur ad divinae laudis praeconium, quod notatur ibi: lauda. Ex quo enim in intellectu est grata Dei cognitio et in affectu intima exultatio, nihil aliud restat nisi quod in sensu sit laudis decantatio. Ideo dicit: lauda. Satis enim habet fidelis anima unde laudes referat suo Redemptori quia sicut dicitur <ad> Philippenses III: pax Dei quae exsuperat omnem sensum custodiat sensum vestrum et intellectum vestrum. Ideo dicitur Ecclesiastici XLIII: benedicentes Deum exaltate eum quantum potestis, quia maior est omni laude. 1.3. Third, for perfect gladness our tongue must be excited to the proclamation of the divine praise, which is mentioned where it says: sing praise. For, if there is a graceful knowledge of God in our intellect and an intimate exultation in our affection, the consequence is that it cannot be otherwise than that there is a song of praise in our mind. Therefore, he says: sing praise. For a faithful soul is satisfied. Because of this she gives praises to her Redeemer in return, for, as it is said in Philippians 3: the peace of God, which surpasses all understanding, will guard our heart and our intellect (Phil 4:7). Therefore it says in Sirach 43:30: exult when you bless God as much as you can, because he is greater than every praise. 1.3.1. Laudare quidem debemus propugnatoris potentiam qui a periculis <nos eduxit>. Magnum quidem periculum est servire diabolo et peccato: hic est enim servitus Pharaonis. Nunc igitur quia liberati a peccato, servi autem facti Deo, cantemus Domino, gloriose etc.; et sequitur: fortitudo mea et laus mea Dominus. Ecclesiastici ultimo: laudabit usque ad mortem anima mea Dominum, quia eruis sustinentes te et liberas eos de manibus angustantium. 1.3.1. Yes, we ought to praise the power of the one who battles for us (Isa 63:1), who has led us out, away from dangers (2 Macc 1:11, 2 Cor 1:10). Quite a big danger is serving the devil and sin, for this is the slavery of Pharaoh. But now we, because freed from sin, we have yet become slaves for God (Rom 6:22), sing to the Lord: “gloriously he is magnified, for the horse and his rider, he cast them down in the sea” (Exod 15:1). And it follows: my strength and my praise are the Lord (verse 2). In the last chapter of Sirach (51:11): my soul will praise the Lord till death, (verse 12:) because you sustain those who await you and you deliver them from the hands of those who oppress. 1.3.2. Item Redemptoris iustitiam quia mortem nostram moriendo destruxit. Quod enim mors pro morte solveretur, hoc erat iustitiae, sed quod a Christo solveretur, hoc erat misericordiae; solvit enim quod non rapuit et hoc cum iustitia summae laudabili. Proverbiis: iustitiae Dei astabit laus. Isaiae LXI: Dominus germinabit iustitiam et laudem coram universo populo. 1.3.2. Furthermore, [we ought to praise] the justice of the Redeemer, since by dying he destroyed our death. For it was proper to justice that death would be paid for death. But that it was paid by Christ, was proper to mercy, for he paid what he had not robbed (Ps 69:4)—and this together with justice is to the highest extent praiseworthy. In Proverbs it says: it is proper to justice that the praise of God will stand straight (Sir 15:10 [Vg]). And Isaiah 61:11 says: the Lord will make justice and praise arise for all the nations. 1.3.3. Item Salvatoris clementiam qui ad vitam perpetuam nos reduxit. Sicut enim dicit Apostolus ad Colossenses I: cum gaudio debemus gratias agere Deo Patri qui eripuit nos de potestate tenebrarum et transtulit nos in regnum dilectum Filii sui. Ideo dicitur Isaiae XLIII: laudate Dominum, caeli, quoniam misericordiam fecit. 1.3.3. Furthermore, the benevolence of the Savior, because he has led us back to eternal life; just as the Apostle says in Colossians 1:11–13: with joy we ought to give thanks to God the Father who wrested us away from the power of darkness and brought us over into the beloved kingdom of his Son. Hence it is said in Isaiah 43: praise the Lord, you heavens, because he has worked mercy (Isa 44:23). 2. Secundo in verbo praemisso describitur adventus propinquitas quam ostendit abbreviata distantia, ibi: ecce ego venio. 2. Second, in the saying above, it is stated that the coming is at hand, which is shown by the short distance where it says: behold, I come. 2.1. Venio, inquam, visibiliter in forma humanitatis, in quo ostenditur inaudita novitas. Ecce, inquit. 2.1. I interpret I come as a coming in a visible way, in the form of humanity, whereby a novelty unheard-of is shown: he says, behold. 2.1.1. In hoc enim modo loquendi, excitat nostram tepiditatem ut occurramus; Isaiae XXXVI: ecce Deus noster, expectavimus eum et salvabit nos. Zachariae IX: ecce rex tuus venit. 2.1.1. By speaking in this way he excites our tepidity, that we may go to meet him (cf. Matt 25:6, Eph 4:13), as we read in Isaiah 36: behold our God; we awaited him, and he will save us (Isa 25:9). Zechariah 9:9: behold, your king comes. 2.1.2. Item demonstrat eius novitatem ut attendamus et admiremur. Et sic loquitur sponsa Cantici II: ecce ille venit saliens in montibus. Et in Isaia: ecce nova facio omnia et nunc orietur. 2.1.2. Furthermore, he demonstrates the newness of it, that we may be attentive and stand in awe. And thus the spouse speaks in Song of Songs 2:8: behold, he comes, leaping on the mountains. And in Isaiah it says: behold, I make all things new, and now he appears.